❤～～～～～～～～～～～～～～～～～～～～～～～❤ 【佛曆 2565.9.22 菩提僧團 更新】（歡迎校對 ✍） 【佛曆 2558.8.29 心 法師 修訂】 【佛曆 2555.7.13 釋如戒 法師 初校】 ❤～～～～～～～～～～～～～～～～～～～～～～～❤ 【目錄】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 長部經典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蘊品 (DN 1-13, 1-559)” ❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 【經名】 8. Mahāsīhanādasutta 大獅子吼經 (DN 8, 381-405) ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧ 【巴利佛經】 ★ 菩提僧團所譯的經典，以及巴利佛經，除了幫助他人學習戒律、定力和智慧外，不應該用於其他目的！並請保留：完整的經文內容和參考說明，非常感謝！ ★ 8. Mahāsīhanādasuttaṃ Acelakassapavatthu 381. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruññāyaṃ [ujuññāyaṃ (sī. syā. kaṃ. pī.)] viharati kaṇṇakatthale migadāye. Atha kho acelo kassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca – “sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti. Ye te, bho gotama, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotaman”ti. 382. “Ye te, kassapa, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā abhūtena. Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ. 383. “Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ. Yohaṃ, kassapa, imesaṃ tapassīnaṃ evaṃ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṃ pajānāmi, sohaṃ kiṃ sabbaṃ tapaṃ garahissāmi, sabbaṃ vā tapassiṃ lūkhājīviṃ ekaṃsena upakkosissāmi upavadissāmi? 384. “Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Tehipi me saddhiṃ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti. Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘na sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘na sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘sādhū’ti. “Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘na sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, pare taṃ ekaccaṃ vadanti ‘sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, pare taṃ ekaccaṃ vadanti ‘na sādhū’ti. Samanuyuñjāpanakathā 385. “Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni. Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṃ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti? 386. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Samaṇo gotamo ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ. 387. “Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṃ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ ti? 388. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Samaṇo gotamo ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ. 389. “Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṃ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti? 390. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Gotamasāvakasaṅgho ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ. 391. “Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ. ‘Ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṃ samādāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti? 392. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Gotamasāvakasaṅgho ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ. Ariyo aṭṭhaṅgiko maggo 393. “Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati [dakkhiti (sī.)] – ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti. Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati – ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, kassapa, maggo, ayaṃ paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’”ti. Tapopakkamakathā 394. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – “imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Acelako hoti, muttācāro, hatthāpalekhano, na ehibhaddantiko, na tiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. 395. “Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. 396. “Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi [ubbhaṭṭhikopi (ka.)] hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekapassayikopi hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharatī”ti. Tapopakkamaniratthakathā 397. “Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. “Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. “Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti. 398. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – “dukkaraṃ, bho gotama, sāmaññaṃ dukkaraṃ brahmaññan”ti. “Pakati kho esā, kassapa, lokasmiṃ ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. “Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ acelako homi, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti. “Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. “Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. “Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ sākabhakkho vā homi, sāmākabhakkho vā…pe… vanamūlaphalāhāro yāpemi pavattaphalabhojī’ti. “Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. “Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. “Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ sāṇānipi dhāremi, masāṇānipi dhāremi…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharāmī’ti. “Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti. 399. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – “dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo”ti. “Pakati kho esā, kassapa, lokasmiṃ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. “Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ acelako hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti. “Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho [yato ca kho (ka.)], kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. “Sākabhakkho cepi, kassapa, hoti sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. “Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ sākabhakkho vā hoti sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī’ti. “Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. “Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. “Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ sāṇānipi dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’ti. “Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti. Sīlasamādhipaññāsampadā 400. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – “katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā”ti? “Idha, kassapa, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-193 anucchedesu, evaṃ vitthāretabbaṃ) bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho. 401. “Kathañca, kassapa, bhikkhu sīlasampanno hoti? Idha, kassapa, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasampadāya …pe… (yathā 194 yāva 210 anucchedesu) “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – santikammaṃ paṇidhikammaṃ…pe… (yathā 211 anucchede) osadhīnaṃ patimokkho iti vā iti, evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasampadāya. “Sa kho so [ayaṃ kho (ka.)], kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato. Evameva kho, kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, kassapa, bhikkhu sīlasampanno hoti. Ayaṃ kho, kassapa, sīlasampadā…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Idampissa hoti cittasampadāya…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Idampissa hoti cittasampadāya. Ayaṃ kho, kassapa, cittasampadā. “So evaṃ samāhite citte…pe… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… idampissa hoti paññāsampadāya…pe… nāparaṃ itthattāyāti pajānāti…pe… idampissa hoti paññāsampadāya. Ayaṃ kho, kassapa, paññāsampadā. “Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi. Sīhanādakathā 402. “Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā. Te anekapariyāyena sīlassa vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyaṃ paramaṃ sīlaṃ, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhisīlaṃ. “Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā. Te anekapariyāyena tapojigucchāya vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhijegucchaṃ. “Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā. Te anekapariyāyena paññāya vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā paññā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhipaññaṃ. “Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā. Te anekapariyāyena vimuttiyā vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā vimutti, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhivimutti. 403. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādaṃ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū’ti. Te – ‘mā hevan’tissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī’ti evamassu, kassapa, vacanīyā. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī’ti. Te – ‘mā hevan’tissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī”ti evamassu, kassapa, vacanīyā. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṃ pañhaṃ pucchanti…pe… pañhañca naṃ pucchanti; no ca kho nesaṃ pañhaṃ puṭṭho byākaroti…pe… pañhañca nesaṃ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṃ ārādheti…pe… pañhassa ca veyyākaraṇena cittaṃ ārādheti; no ca kho sotabbaṃ maññanti…pe… sotabbañcassa maññanti; no ca kho sutvā pasīdanti…pe… sutvā cassa pasīdanti; no ca kho pasannākāraṃ karonti…pe… pasannākārañca karonti; no ca kho tathattāya paṭipajjanti…pe… tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti. Te – ‘mā hevan’tissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṃ pucchanti, pañhañca nesaṃ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṃ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca ārādhentī’ti evamassu, kassapa, vacanīyā. Titthiyaparivāsakathā 404. “Ekamidāhaṃ, kassapa, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tatra maṃ aññataro tapabrahmacārī nigrodho nāma adhijegucche pañhaṃ apucchi. Tassāhaṃ adhijegucche pañhaṃ puṭṭho byākāsiṃ. Byākate ca pana me attamano ahosi paraṃ viya mattāyā”ti. “Ko hi, bhante, bhagavato dhammaṃ sutvā na attamano assa paraṃ viya mattāya? Ahampi hi, bhante, bhagavato dhammaṃ sutvā attamano paraṃ viya mattāya. Abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti. 405. “Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti. “Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhanti pabbajjaṃ, ākaṅkhanti upasampadaṃ, cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti. Alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti – abbhaññāsi. Aññataro kho panāyasmā kassapo arahataṃ ahosīti. Mahāsīhanādasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. ☸--------------------------------------------------------------------- 八 大獅子吼經 一 如是我聞。一時，世尊住委若國之康那揭陀羅（金槃）鹿野林。爾時，裸行外 道迦葉，詣世尊之處。詣已，與世尊共相問候致意，交談憶念之語後，立於一面。 立於一面之裸行外道迦葉言世尊曰： 二 「尊瞿曇！我聞：「沙門瞿曇，呵責一切苦行，絕對非難、罵詈一切弊穢生活之 苦行者。」尊瞿曇！彼等如是言：「沙門瞿曇，呵責一切苦行者，絕對非難、罵詈 一切弊穢生活之苦行者」，彼等確實述尊者瞿曇之說，而非以不實誹謗世尊瞿曇 耶？又同任何人之主張之大小言論，不至非難耶？［所以如是問，］我等實不願誹 謗尊者瞿曇也。」 三 「迦葉！如是言：「沙門瞿曇，呵責一切苦行，絕對非難、罵詈一切弊穢生活之 苦行者」，彼等實非述我之所說。又彼等以虛假之偽言誹謗我也。迦葉！於此，我以 清淨超人之天眼，見……乃至……或弊穢生活之苦行者，身壞命終之後，生於惡生、 惡趣、墮處、地獄。迦葉！我更以清淨超人之天眼，見……乃至……或弊穢生活之 苦行者，身壞命終之後，生於善趣、天界。迦葉！於此，我以清淨超人之天眼，見 ……乃至……或少苦住之苦行者，身壞命終後，生於惡生、惡趣、墮處、地獄。迦 葉！我更以超人之天眼，見……乃至……或少苦住之苦行者，身壞命終後，生於善 趣、天界。迦葉！如是，如來如實知此等苦行者，來、去、死歿、又出生，我何以 呵責一切苦行者，絕對非難、罵詈一切弊穢生活之苦行者耶？ 四 迦葉！或有沙門、婆羅門，聰明、博學，善於論爭，遊行［各處］，如細心之［弓 術］射串毛髮，謂以智慧，摧破諸見。彼等與我，或某分一致，其分不一致。或有 彼等稱「是」者，我亦稱「是」；或有彼等稱「非」者，我亦稱「非」。或有彼等稱 「是」者，我稱為「非」：或有彼等稱「非」者，我稱為「是」。或有我稱「是」者， 他者亦稱為「是」；或有我稱「非」者；他者亦稱為「非」。或有我稱「是」者，他 者稱為「非」；或有我稱「非」者，他者稱為「是」。 五 我去對彼等如是言：「友！凡我等不一致之處，則放置［不言］，凡於一致之處， 於此智者，由師對師，由教團對教團，應各自審問、究明、合議：此等法於諸賢為 不善者，應言為不善；為有罪者，應言為有罪；不應為者，當言不應為；於聖賢不 相應者，當言於聖賢不相應；污穢者，應言污穢；於此［沙門、婆羅門］之師中， 誰能完全捨離此等［惡］法耶？是沙門瞿曇或是其他尊貴教派之師耶？」 六 復次，迦葉，有是處，有智者，各自審問、議論，如次曰：「凡此等法於諸賢 不善者，應言不善；有罪者，應言有罪；不應為者，當言不應為：於聖賢不相應者， 當言於聖賢不相應；污穢者，應言污穢。於［此沙門、婆羅門］之師中，是沙門瞿 曇，比其他尊貴教派之師，更完全拾離此等［惡］法也？」迦葉！我實於此各自審 問、究明、合議之中，為多數之智者所稱讚。 七 復次，迦葉！凡智者於此，由師對師，由教團對教團，可各自審問、究明、合 議：「此等法於諸賢善者，應言善；非善者，應言非善：應為者，當言應為；於聖 賢相應者，當言於聖賢相應；清淨者，應言清淨。於此［沙門、婆羅門］之師中， 誰能獲得完全此等［善］法耶？是沙門瞿曇，或其他尊貴教派之師耶？」 八 復次，迦葉！凡有是處，智者審問、究明、合議，如次曰：「此等法於諸賢善 者，應言善，非善者，應言非善；應為者，當言應為；於聖賢相應者，當言於聖賢 相應；清淨者，應言清淨。於此［沙門、婆羅門］之師中，是沙門瞿曇，比其他尊 貴教派之師，獲得更完全此等［善］法。田迦葉！我實於此各自審問、究明、合議 之中，為多數之智者所稱讚。 九 復次，迦葉！諸智者，由師對師，或由教團對教團，可各自審問、究明、合議： 「凡此等法於諸賢不善者，應言不善；有罪者，應言有罪；不應為者，當言不應為： 於聖賢不相應者，當言於聖賢不相應；污穢者，應言污穢。於此［沙門、婆羅門］ 之師中，誰能完全捨離此等［惡法耶？是瞿曇之弟子眾，或其他尊貴教派之弟子眾 耶？」 一 復次，迦葉！凡有是處，諸智者審問、究明、合議，而如次曰：「凡此等法 於諸賢不善者，應言於諸賢不善；有罪者，應有罪；不應為者，當言不應為；於聖 賢不相應者，當言於聖賢不相應；污穢者，應言污穢。於此［沙門、婆羅門］之師 中，是沙門瞿曇弟子眾，比其他尊貴教團師之弟子眾，更能完全捨離此等［惡］法。」 迦葉！我等實於此各自審問、究明、合議之中，為多數智者所稱讚。 一一 迦葉！凡智者於此，由師對師，或由教團對教團，可各自審問、究明、合議： 「此等法於諸賢不善者，應言不善；有罪者，應言有罪；不應為者，當言不應為；於 聖賢不相應者，當言於聖賢不相應；污穢者，應言污穢。於此［沙門、婆羅門］ 之師中，誰能完全獲得此等［善］法耶？是沙門瞿曇之弟子眾，或其他尊貴教團師 之弟子眾耶？」 一二 復次，迦葉！凡有是處，諸智者審問、究明、合議，而如次曰：「凡此等法 於諸賢善者，應言善；非善者，應言非善；應為者，當言應為；於聖賢相應者，當 言於聖賢相應；清淨者，應言清淨。於此［沙門、婆羅門］之師中，是沙門瞿曇之 弟子眾，比其他尊貴教團師之弟子眾，獲得更完全此等［善］法。」迦葉！我等於 此各自審問、究明、合議之中，為多數之智者所稱讚。 一三 迦葉！有道、有道跡。能登此者，實如是知、如是見：「沙門瞿曇是說適時 語、真實語、有義語、合法語、適律語者。」又迦葉！能登何道、何道跡者，實如 是知、如是見：「沙門瞿曇是說適時語、真實語、有義語、合法語、適律語者」耶？ 是八支聖道。即：正見、正思惟、正語、正業、正命、正精進、正念、正定。迦葉！ 此實道、道跡也。登此［道、道跡］者，實如是知、如是見：「沙門瞿曇，是說適 時語、真實語、有義語、合法語、適律語者。」」 一四 如是說時，裸形迦葉白世尊曰： 「友瞿曇！如下之種種苦行，或有沙門、婆羅門，稱為沙門法、稱為婆羅門法， 即：離服裸形、無禮儀［法］、舔食後之手［指］、［施主為與食］懇請挨近、懇請少 待皆不受［施］食，持來、持請、招待亦拒之不受，不從瓶、或皿直接受食，置於 閾內、於杖之間、於杵之間［皆］不領受，兩人食時，［於其一人與］者不受，從懷 孕女、授乳婦、於男人處之女皆不受，［饑饉時之］集食時不受，挨近不受，有蠅 群集不受，不食魚，不食肉，不飲穀酒、果酒、粥酒，唯受一家、一喫食，唯受二 家、二喫食，及受七家、七喫食，依一施物、依二施物、［乃至］依七施物而過活， 或一日一食，或二日一食，［乃至］七日一食，如是至半月一食，於一定間隔，從事 食、飲之修行。 友瞿曇！實踐如下種種苦行，或有沙門、婆羅門，稱為沙門法、稱為婆羅門法， 即：［修行］食生菜、食稷、食生米、食達都羅米、食鮮苔、食糠、食飯汁、食胡 麻粉、食草、食牛糞、食森林之樹根、果實、自落之果實而過活。 友瞿曇！實踐如下種種苦行，或有沙門、婆羅門，稱為沙門法、稱為婆羅門法， 即：或著純麻紗衣、或著半麻紗衣、或塚間衣、或著糞衣、或著提利達樹皮衣、或 著黑玲羊皮、或著黑玲皮織之衣、或著吉祥草衣、或著樹皮衣、或著木片衣、或人 髮所織衣、或馬毛所織衣、或梟羽所織衣；或為拔鬚髮行者，即實踐拔鬚、髮；或 為常立行者，即拒絕床座；或為常蹲行者，即實行蹲踞；或為臥荊棘行者，即實行 臥荊棘林；或為臥板床行者；或臥露地行者；或為常臥一側行者；或為塵垢衣者； 或為露地住者；或為隨意住者；或為食腐物者，即實踐食腐物；或為不飲水者，即 實踐不飲水；或實踐一日三浴而住。」 一五 「迦葉！若人離服裸形，無禮儀［法］，舔食後之手［指］……及至……至半 月一食，以一定間隔，從事食、飲之修行。然彼不勤修戒具足、心具足、慧具足者， 彼實遠隔沙門法、遠隔婆羅門法。迦葉！而彼比丘修無恚心、無害心、慈悲心，於 現世滅盡諸漏，自證知、自證已而住時，於無漏之心解脫、慧解脫。迦葉！彼實可 稱為沙門、婆羅門。 迦葉！又有人或食生菜、食稷、食生米……乃至……食森林之樹根、果實、自 落之果實而過活。然，彼不勤修戒具足、心具足、慧具足者，彼實遠隔沙門法、遠 隔婆羅門法。迦葉！彼比丘修無恚心、無害心、慈悲心，滅盡諸漏，於現世自證知、 自證知已而住時，於無漏之心解脫、慧解脫。迦葉！彼實可稱為沙門、婆羅門。 迦葉！又有人或著麻紗衣、或著半麻紗衣……乃至……或實踐一日三浴而住。 然，彼不勤修戒具足、心具足、慧具足者，彼實遠隔沙門法、遠隔婆羅門法。迦葉！ 彼比丘修無恚心、無害心、慈悲心，滅盡諸漏，於現世自證知、自證知已而住時， 於無漏心解脫、慧解脫。迦葉！彼實可稱為沙門、婆羅門。」 一六 如是說時，裸形迦葉白世尊曰： 「尊瞿曇！是難行沙門法，是難行婆羅門法：」 「迦葉！然：「是難行沙門法，是難行婆羅門法」者是世間一般所言。迦葉！若 唯為離衣裸形、無禮儀［法］、舔食後之手［指］……乃至……半月一食者，以一定 間隔，從事飲、食之修行。迦葉！唯如此程度［瑣細］，及為種種之苦行故，此沙門 法、婆羅門法甚是難行，而言：「是難行沙門法、難行婆羅門法」者，是不適當。 居士或居士子，甚至以瓶取水之婢女，亦得［如次之行］動：「然，我亦能離服裸 行、無禮儀［法］、舔食後之手［指］……乃至……半月一食、於一定間隔，從事飲、 食之修行。」迦葉！除此程度及如是種種苦行之外，故此沙門法、婆羅門法甚是難 行，而言：「是難行之沙門法，是難行之婆羅門法」者，為適當。迦葉！實彼比丘， 修無恚心、無害心、慈悲心，滅盡諸漏，於現世自證如、自證知已而住時，於無漏 心解脫、慧解脫。迦葉！彼實可稱為沙門、婆羅門。 迦葉！若有人唯食生菜、食稷、食生米……乃至……食森林之樹根、果實、自 落之果實而過活。迦葉！唯如此程度及為種種之苦行故，此沙門法、婆羅門法甚是 難行，而言：「是難行之沙門法，是難行之婆羅門法」者，是不適當。居士或居士 子，甚至以瓶取水之婢女，亦得［如次之行］動：「然，我亦能食生菜、食稷、食 生米……乃至……食森林之樹根、果食、自落之果實而過活。迦葉！實除此程度、 及為種種苦行外，故沙門法、婆羅門法甚是難行，而言：「是難行之沙門法，是難 行之婆羅門法」者，為適當。迦葉！實彼比丘修無恚心、無害心、慈悲心，滅盡諸 漏，於現世自證如、自證如已而住時，無漏心解脫、慧解脫。迦葉！彼實可稱為沙 門、婆羅門。 迦葉！若唯著麻紗衣，或著半麻紗衣……乃至……或實踐一日三浴而過活。迦 葉！唯此程度及為種種苦行，故沙門法、婆羅門法甚是難行，而言：「是難行之沙 門法，是難行之婆羅門法」者，為不適當。居士或居士子，甚至以瓶取水之婢女， 亦得［如是之行］動：「我亦能著麻紗衣、著半麻紗衣……乃至……實踐一日三浴 而過活。」迦葉！實除此程度及為種種苦行外，故沙門法、婆羅門法甚是難行，而 言：「是難行之沙門法、是難行之婆羅門法」者，為適當。迦葉！實彼比丘修無恚 心、無害心、慈悲心，滅盡諸漏，於現世自證如、自證如已而住時，無漏心解脫、 慧解脫。迦葉！彼實可稱為沙門、婆羅門。」 一七 如是說時，裸形迦葉白世尊曰： 「尊瞿曇！沙門法是難知、婆羅門法是難知也。」 「迦葉！此「沙門法是難知、婆羅門法是難知」者，於世間一般所言。然，迦葉！ 唯離服裸形、無禮儀［法］、舔食後之手［指］……乃至……半月一食者，於一定間 隔，從事飲、食之修行。迦葉！若唯此程度及為種種之苦行，故沙門法、婆羅門法 甚是難知，而言：「此沙門法是難知、婆羅門法是難知」者，為不適當。居士或居 士子，甚至以瓶取水之婢女，亦得［如次之行］動：「我亦能離服裸行、無禮儀［法］、 舔食後之手［指］……乃至……半月一食，於一定間隔，從事飲、食之修行。」迦 葉！實除此程度及為種種苦行外，故沙門法、婆羅門法甚是難知，是故言：「此沙 門法難知」者，為適當。迦葉！實彼比丘，修無恚心、無害心、慈悲心，滅盡諸漏， 於現世自證知、自證知已而住時，無漏心解脫、慧解脫。迦葉！彼實可稱為沙門、 婆羅門。 迦葉！又唯食生菜、食稷、食生米……乃至……食森林之樹根、果實、自落之 果實而過活，迦葉！如此程度及為種種苦行，故沙門法、婆羅門法甚是難知，而言： 「此沙門法難知、婆羅門法難知」者，為不適當。居士或居士子，甚至以瓶取水之 婢女，亦得［如次行］動：「我亦能食生菜、食稷、食生米……乃至……食森林之 樹根、果食、自落下之果實而過活。迦葉！實除此程度、及為種種苦行外，故沙門 法、婆羅門法甚是難知，是故言：「此沙門法是難知、婆羅門法是難知」者，為適 當。迦葉！實彼比丘修無恚、無害心、慈悲心，滅盡諸漏，於現世自證知、自證知 已而住時，無漏心解脫、慧解脫。迦葉！彼實可稱為沙門、婆羅門。 迦葉！又唯著麻紗衣、著半麻紗衣……乃至……或實踐一日三浴而住，迦葉！ 若唯如此程度及為種種之苦行。故沙門法、婆羅門法甚是難知，而言：「此沙門法 是難知、婆羅門法是難知」者，為不適當。居士或居士子，甚至以瓶取水之婢女， 亦得［如是之行］動：「我亦能著麻紗衣、著半麻紗衣……乃至……實踐一日三浴 而住。」迦葉！實除此程度及為種種之苦行外，故沙門法、婆羅門法甚是難知，是 故言：「此沙門法是難知、婆羅門法是難知］者，為適當。迦葉！實彼比丘修無恚 心、無害心、慈悲心，滅盡諸漏，於現世自證知、自證知已而住時，無漏心解脫、 慧解脫。迦葉！彼實可稱為沙門、婆羅門。 一八 如是說時，裸形迦葉白世尊曰： 「尊瞿曇！然，其戒具足、心具足、慧具足者何耶？」 「迦葉！今如來出現於世，阿羅漢、正等覺者……乃至……［如沙門果經第四 －－四二節之廣說。］見［微量之罪過］而怖畏，受持學處而學習。具足清淨之身 業、語業者，以過清淨之生活，守護諸根門而戒具足者，則具足成就正念、正知。 迦葉！何為比丘戒具足耶？迦葉！於此，比丘捨離殺生、遠避殺生、離杖、捨 刀、有羞恥、具慈悲心、憐愍利益一切生類而住。又，此乃比丘戒具足［之一］…… 乃至……［如沙門果經四三－－六二之廣說］。有某沙門、婆羅門之諸尊者，受食信 施而以橫明謀求邪命之過活。猶如：祈願、還願……乃至……與根藥、草藥、瀉藥 等；遠離如是徒勞無益、橫明邪命之過活。此乃比丘戒具足［之一］。 迦葉！於此，如是戒具足之比丘，由於戒之防護，故於何處，皆不見怖畏。迦 葉！猶如灌頂即位，降伏仇敵之剎帝利王，於何處皆不見怖畏。如是，迦葉！戒具 足之比丘，由戒之防護故，於何處皆不見怖畏。此為具足聖戒蘊，彼內心感受無垢 清淨之安樂。迦葉！如是為比丘戒具足也。［同經六三之廣說］。 一九 迦葉！又，比丘如何防護諸根門耶？迦葉！於此，有比丘眼見［色］境時， 不執［總］相亦不執別相……乃至……［沙門果經六四－－七六節］以防護意根， 達至意根之防護。彼以此聖諸根防護具足，於內心感受無垢清淨之安樂。迦葉！如 是為比丘防護諸根門也……乃至……於自觀察以捨斷五蓋而生歡喜；歡喜者則生歡 悅；懷歡悅者則身經安；身經安者則覺受樂，有樂者心則入三昧。彼捨去諸欲、不 善法，有尋有伺，由離之生喜、樂，具足初禪而住。彼實由離生喜、樂，等持周偏、 盈溢充滿其全身，由離生喜、樂，是無不透徹。如是，迦葉！猶如熟練之助浴者、 助浴者弟子，撒洗粉於銅皿，注水攪混，潤濕洗粉，浸濕內外週偏而不滲出。迦葉！ 如是由離生喜、樂，等持周偏，盈溢充滿其全身，由離生喜、樂，是無不透徹。此 為比丘心具足［之一］。 迦葉！更於無尋無伺，由定生喜、樂，具足第二禪……乃至……第三禪……乃 至……第四禪而住。……乃至……此為比丘心具足［之一］。迦葉！此為心具足也。 ［如沙門果經第七七－－八二節之廣說。］ 二 彼如是心寂靜、純靜、無煩惱、遠離隨煩惱、柔軟、恆常活動，而且在安住 不動之狀態時，比丘之心，傾注於智見。而彼如次知：「我此身是由色所成、四大 所成、父母所生、飯粥所長養者，是無常、破壞、粉碎、斷絕、壞滅之法。又我之 識與此相關連，依此而存在。［如沙門果經第八三節之廣說。］ 迦葉！猶如琉璃寶珠，美麗而玉質優異，為八面之［結晶］體，善磨精製而光 耀，清淨無濁，具足一切美相，濃青色、或濃黃色、或赤色、或純白色、或淡黃色， 以通此等之［質色］。迦葉！如是心寂靜、純靜、無煩惱、遠離隨煩惱、柔軟、恆常 活動，而且在安住不動之狀態時，比丘之心傾注於智見。而彼如次知：「我此身是 由色所成、四大所成、父母所生、飯粥所長養者，是無常、破壞、粉碎、斷絕、壞 滅之法。又，我之識與此相關連，依此而存在。」此是比丘慧具足［之一］證知…… 乃至……更不再生。此為比丘慧具足［之一］。迦葉！此是其慧具足也。［同經八四 －－九八節之廣說］。 迦葉！從此戒具足、心具足、慧具足之其他，無更高、妙之戒具足、心具足、 慧具足也。 二一 迦葉！某沙門、婆羅門有諸戒說；彼等以種種方便讚歎戒。迦葉！然，唯關 於最殊勝之聖戒，我未曾見有與我相等者，何況能比我殊勝耶？故我之增上戒而言， 實最殊勝。 迦葉！某沙門B婆羅門有諸苦行厭離說；彼等以種種方便讚歎此苦行厭離。然， 迦葉！唯有關此苦行厭離，我未曾見有與我相等者，何況能比我更殊勝耶？故我之 增上厭離而言，實最殊勝。 迦葉！某沙門、婆羅門有諸慧說；彼等以種種方便讚歎慧。迦葉！然，唯有關 於最高之聖慧，我未曾見有與我相等者，何況能比我更殊勝耶？故我之增上慧而言， 實最殊勝。 迦葉！某沙門、婆羅門有諸解脫說；彼等以種種方便讚歎解脫。迦葉！唯有關 於最高之聖解脫，我未曾見有與我相等者，何況能比我殊勝耶？故我之增上解脫而 言，實最殊勝。 二二 迦葉！其他之普行者，可有如是言：［沙門瞿曇實為獅子吼，但於空處而不 於大眾中吼之。」對彼等如是答言：「勿如是言。沙門瞿曇作獅子吼者，於大眾中 亦然。」迦葉！應如是回答彼等。 迦葉！其他之普行者，可有如是言：「沙門瞿曇，作獅子吼，於大眾中亦然， 但彼非無所畏。」……乃至……「……為無所畏。」 ……乃至……「……然，其實諸人不向彼詢問。」……「……［迦葉！應如是 答：］……「……諸人向彼詢問。」 ……乃至……「然，其實被詢問者，不能答所詢問。」［迦葉！應如是答：］…… 「……被詢問者，能答彼等之詢問。」 ……乃至……「……然，其實彼之回答，不能使問者心滿足。」［迦葉！應如是 答：］「……詢問之解答，能使問者心滿足。」 ……乃至……「然，其實彼等不認為傾聽此解答。」［迦葉！應如是答：］「…… 彼等認為傾聽此解。」 ……乃至……「……然，彼等聞而不淨信。［迦葉！應如是答。］……「……彼 等聞而淨信。」 ……乃至……「……然，彼等已淨信而不現淨信之面貌。［迦葉！應如是答：］ ……「……彼等已淨信亦現淨信之面貌。」 ……乃至……「……然，彼等不如實而行。」［迦葉！應如是答：］……「…… 彼等如實而行。」 ……乃至……「……然，彼等如實行而不成就。」［迦葉！應如是答：］……「…… 彼等如實行而成就。」彼等應對彼等曰：「實勿如是言！」迦葉！對彼如是曰：沙 門瞿曇作獅子吼也，於大眾中亦然，為無所畏，人詢問彼，答其所問，能使問者心 滿足，認為諸人皆傾聽，聞而淨信，淨信現面貌，如實而行，行而成就。」 二三 迦葉！一時，我於王舍城靈鷲山，某處有苦行梵志名尼俱陀，來問我關於遁 世［之事］。我答［彼］問遁世［之事，］我答時，彼甚歡喜。」 ［迦葉曰：］「尊師！誰聞世尊之法不甚歡喜乎！尊師！我聞世尊之法亦甚歡 喜。偉哉！尊師！偉哉！尊師！猶如扶起倒者，顯露蓋覆者，於迷者指示道，於黑 暗處，持來燈火，使有眼者見諸色。正如是由世尊，以種種方便宣示法。尊師！我 於此歸依世尊，歸依法及僧伽。尊師！願容許我於世尊之處出家，得受具足戒。」 二四 「迦葉！凡異學者，願於此法、律出家、受具足戒者，應別住四個月，經四個 月後，若諸比丘同意，彼等則令此者出家成為比丘。雖是如此，我為觀其個性之差 異而定。」 「尊師！凡異學者，願於此法、律出家、受具足戒者，應別住四個月，經四個月 後，若諸比丘同意，彼等則令出家受具戒者，我當別住四月。經四月後，諸比丘同 意者，彼等應許我出家受具戒為比丘。」 裸形迦葉，實於世尊之處出家受具戒。受具戒不久之間，長老迦葉，遠離、不 放逸，誠心、精懃而住，不久，良家之子出家而過無家之生活，成就無上梵行，於 現世自證知，自證知已，自知：「生已盡、梵行已立、所作已辦、更不再生。」如是， 長老迦葉成為阿羅漢。 ☸..................................................................... ☸*********************************************************************